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Hari Om. Welcome, everybody. It is a joy to see you again. We were together many days ago, last year, and this is our first gathering this year. Which year? That is it. In essence, every day is something like the same. Welcome, all of you, to our Holy Gurujī's āśram in Vienna. Bhakti, Jñāna, Rāja, and Karma—these are the four principles of yoga. Yoga has many different branches, but Patañjali has somehow put them together. It is like the Vedas; there are four Vedas, but if we think it over, there is also Gāndharva Veda, and so on. Veda is knowledge. In some European languages, knowledge is also called Veda. Yoga is different: Kriya Yoga, Bhakti Yoga, Jñāna Yoga, Rāja Yoga, Sahaja Yoga, etc. Similarly, there is Bhakti Yoga. Kaliyuga kevala nāma ādhāra, sumira sumira nara hoi bhava pāra. The four yugas constitute a cycle: Satyuga, Tretā Yuga, Dvāpara Yuga, and Kali Yuga. In Satyuga, there was a different kind of sādhanā, more meditation. Then came the yoga with sādhanā, yajñas, karmas, and kāṇḍas. Then came the philosophies, jñāna. And now is Kali Yuga. This yoga is also divided. Every twelve years is one yoga. That is called a mini yoga. These twelve years constitute the sādhanā yoga. When you make a certain saṅkalpa, you should enter one yuga. So, twelve years becomes one mini sādhanā yuga. If you practice your sādhanā—meaning your exercises, your spiritual practice in different ways—then you make one saṅkalpa. In this saṅkalpa, you enter into this one yuga of twelve years. If you continue to practice without breaking, you attain one siddhi. But there are āsurī śaktis. When you come to a kind of perfection you still did not have, but you have feelings for it, then it is said in the Rāmāyaṇa that it is not easy to attain the siddhis, the perfections. So there are āsurī śaktis, and then, according to the destiny of the person—which ought to happen—what occurs is that your destiny takes away your intellect, your buddhi. Jisko prabhu dharun dukadehi. Now his destiny will come and give a lot of troubles. But as long as you have good intellect, good buddhi, good viveka, good decisions, good thoughts, and good actions, then nothing will happen. It ought to happen; it must happen, but it cannot happen because you are on the right way in this yuga. So only one thing removes it. That one pillar collapses, and the whole building will collapse. Buddhi is intellect—the positive buddhi to continue your sādhanā, your practice: bhakti, karma, rāja, jñāna. It does not matter which yoga you do. When this buddhi goes, then buddhi is joined by something else. What happens with the buddhi? It does not mean one becomes a stupid person, no. But this intellect gains another tendency; a supporter comes. The first supporter is jñāna, bhakti, happiness, kindness, mercy, etc. This positive energy supports our intellect, and till then our sādhanā continues. But when you think, "I know now everything," then comes ego, pride, jealousy, anger, hate, greed, etc. These negative tendencies, these energies, pollute our intellect. There is one story of a master living in a hut, in a cottage. These are stories from very ancient times. At that time, the human population was little. Now, the population is growing quickly, like mushrooms. At that time, they were thinking about when and how to get children with vichyajña... but I will leave this subject aside. So, one master had practical experience, practical siddhis. One is a devic siddhi, a kind of spiritual power, and the second is a talent siddhi. Some people break all instruments. Suddenly an instrument breaks from their hand. It does not last long in the kitchen—whether as a husband or a wife, a cup falls down, or a plate falls down, or a knife breaks. There are some people in whose hands there is an energy which is destructive. One person touches something, and it breaks. There were things from the grandmother's, the nice, very nice little pot, and then the grandson came, and he was just touching it, and it fell down and broke. There is always that. So there is also a siddhi, meaning awareness, that you are always aware. That is also in technology, in professions where you are working with machines in some companies, in factories. They give you so much training that you do not come near, that their fingers do not get hurt. So, awareness. They make such nice work and do not damage anything. We are all, not victims, but passengers of the dentist, you know. If we see one tooth, it is not very big; it is less than one centimeter, smaller than a centimeter, and very sensitive. Now the doctor, like our doctor, Dr. Shanti—she is a dentist, you know—she is working hard and moving, and the helpers, the nurse, are also helping. The mouth is a very sensitive area, but they do not touch some points which would be so painful that you would fall down. So how is this hand? That is why this is called a one-sided profession. They are throwing their elbow and shoulders; it is very painful always. That is why, for all who have a one-sided practice—like a driver, a dentist, a doctor, someone working in the operation theater, a surgeon, etc.—for them, Yoga in Daily Life was designed. That is why many, many people and doctors who work in one-sided professions are practicing this Yoga in Daily Life. And nurses, you know, these girls, they are standing there, and the dentist says, "Hold it, hold it," and they are holding all day. Can you imagine how their hand is? Very painful, but it is a practice. They are not supporting themselves like this. So this is a tendency. Practice, practice... What makes practice perfect? Practice makes perfection. And what is perfection? Siddhi. So this is a material or physical siddhi, and that is also very important. But other siddhis have some spiritual tendencies. When you look at the person, the divine energy is coming. If you touch someone, somewhere pain becomes... the pain goes away. But now there are always asuras; āsurī śakti is observing whom they want to throw down. And they can throw down even Brahmā. So who are we? Gaṅgāpurī, no? Therefore, there is one protection only and only and only: Guru Kṛpāhi Kevalam. That support of the Gurudev is within our inner energy, everything. But again, some situation comes, so the asuras find access. From one door or window, they jump in. How? In which way? Through nice things, pleasure things, easier things. And they tell you, "You are now great; you do not need any guru." How is that so? That master who was living had both kinds of siddhis. If he would touch, that disease would go; good things, mantras, blessings would happen. Second, if a hand was broken, that person had a practice, so he or she could pull the bones together, give a bandage, and after a long time... I do not know what may the doctor's nose... but when the hand was broken, at that time there were no hospitals. So they first made a bandage from hair. I do not know what the energy of the hair is. Maybe Dr. Shanti can tell, or somebody can tell. A little oil, then the hair, then a cloth—and that was joining or doing good and blessing, pain and healthy, and etcetera, many things. So that master had practical practices, and people used to go to him. They called him doctor, though he was not a doctor, but they called him a doctor. Whoever does something good like this, they call them doctors. Well, there was one camel. The camel was eating something: dry fruits, and this, and little melons and pumpkins. So there was in the field a dry pumpkin, very hard. The camel took it in his mouth and was eating, but he could not break it, and it had drawn into his throat. Well, now he could neither swallow it down nor get it out. He was suffering. So they went to that Swamiji in his hut and said, "Gurudev, our camel has some problem here. We do not know what kind of a knot, very big here, and he cannot swallow anything and he cannot eat." Gurujī was not only for humans but also for animals, how to treat them. So they brought it, and they said to Gurujī. Gurujī came and touched the throat of the camel and said, "Camel, sit down." He was sitting, and Gurujī was putting his throat, his neck straight, and put his head a little down. And from down, Gurujī with his fist... he touched in such a way that the big pumpkin slid and came out in the mouth, and it was already softer. The camel began to bite and swallow it. The disease was gone. The camel was happy, and the owner was very, very happy. The Gurujī has chamatkār—you know what chamatkār is? Chamatkār means siddhi, a wonder. He had one disciple who was having a twelve-year saṅkalpa to do this and this and these sādhanās, but he was imitating how Gurujī was doing. So one day, Gurujī was not there; he had gone to some other village. At that time, there were no cars and such. One businessman came because he had a thyroid problem. They went to Gurujī and said, "Gurujī will give treatment." Gurujī was not there, but his disciple was sitting on the āsana of Gurujī, and they came. They said, "Where is Gurujī?" He said, "Yes, I am here." So they said, "Praṇām." And so what happened? They brought one very rich businessman. He had some problem in the throat or thyroid, we do not know. So he touches here, this little part of the throat, and he said, "Oh, it is a... it is very old." He said, "Yes, yes." For twenty years, he said, "Yes, yes, he is suffering." The last twenty years, he said, "Okay, so I will give him treatment. It will be finished." So they said... he said, "Lie down, please." So he was lying down on the chair, on the table, and he let his head hang down a little. And he saw this, and he closed his fist, and like this... that it will come out. And he said, "Oh, you will kill him, you will kill him! Give away." He said, "No, no, it will come out very soon." What? Yes, Gurujī did this for a camel, and a melon came out. But his melon is so many years inside. They said, "Thank you very much. It is not a lemon or melon. You will kill this man. Go away from here." And they went home, and they went to the doctor, and it took six months to heal his throat. So this is if you are imitating everything and according to that you are teaching, you have not perfection. You did not have training, but you are doing this yoga. Then your body will cease, becomes weaker, and disease will develop in the body. Development will be in your thoughts. So one should not teach yoga only from the books or only some yoga exercises and then think, "I am a yoga teacher." That is a dangerous thing. And that is what in the world is happening now. Our respected Prime Minister Modiji of India gave the freedom of yoga, and now, my God, everybody is writing yoga, and they are teaching. They do not have any class; they do not have any three or four years of training. And many are doing not yoga, but they give the name yoga. So, yoga... if you are just imitating, you are not a teacher. You have not a proper certificate. In ten days certificate, one month certificate, three months training, and... you get a yoga teacher training certificate. That is a dangerous thing, not good. That is why there are few schools around the world who are very serious, and scientifically and traditionally, from firsthand, teaching yoga. That is very important. So that siddhi, another siddhi is that Devīk Siddhi. And that you get a saṅkalpa: twelve-year saṅkalpa, then twenty-four-year saṅkalpa, then it comes the fifty-one-year saṅkalpa, and slowly, slowly... Gurujī was teaching. So what Gurujī is talking, they listen, they understand, but they should not imitate. Now I will tell you that I bless you, and your blessing is a blind blessing. So the blind lead the blind. Myself, when I said, "Okay, I bless you," my inner heart is troubling. Who am I to bless you? So I put this, my name of my spiritual master's, holy Gurujī's blessing. This is still; he is working in me. He is working in me, and therefore, all kinds of yoga techniques—do not think that your master passed away, that your master died. Master never dies; that you should know. Guru never dies, ātmā, because Gurudev is ātmā, and that ātmā never dies. Which Śāntī was sitting, singing now the bhajan, "Chidānanda-rūpa." This one. Which one was she singing? Śivo'ham, Śivo'ham. Vahī ātmā sac-chidānanda-mehū. We have to become sac-chidānanda. Sat-cit-ānanda. Sat means the truth. What is the truth? Now, he took my chocolate away. He took my chocolate away. And then he said, "No, I did not take." He said, "No, that is not truth." This little worldly truth is a dust. It is a dust, but that truth is only the Brahman is the truth. And this world, after some time, it will finish. This body—how many years will you keep? How many yatan, meaning try? Try many medicines, many exercises, many tonics, many days, that, but how long? How long? Let us say you will survive and you will keep your body a hundred thousand years, but then for a hundred thousand years you were torturing yourself inwardly, and then you said, "Ah, now I want to go into it." So, but the ātmā, that is the siddha. Vimala Chetanāyatāmā Prabhu, Vimal Dhan Lage Yagam, Nigam Senityayatāmā Prabhu, Nigam Senityayatāmā. So Gurudev is that one. So it is said, Guru is immortal. He never dies. My body, he gave up, but that body—where it is, and where this body was moving, where the holy lotus feet of such a great person were moving—that is immortal. The dust of their holy feet becomes immortal forever and ever, forever and ever. And similarly, that Ātmā, because Gurudev became an Ātmā now, is not a body, not a body. So that which is within is transferred into the disciple. And that disciple, who is learning—even you have not finished twelve years, and you are calling yourself, "I am a Guru. I give you mantra. I give you blessings." That is not. Therefore, it is said, "Without that satya, brahma satya"—without achieving that brahma, the truth of that brahman, that ātmā—till that you will not be perfect. It does not matter how much theater you will play, how many games you will do, and how many stages you will play the theaters, but it is only a theater. That is it. So, it does not matter whether you are in a household, you have families, you have a husband, you have a wife, you have old families, you are working. It does not matter. Or you are becoming some monk or wearing some particular uniform—that does not make you like that. Inner Siddhi, inner Siddhi. So, when you come to one place and you make decisions, then inside, it is growing. Now it is like a little sprout, very gentle. Just a little sprout came out, and you walked on it, you took it out, and you said, "Now I am." But this still, you have nothing. So wait. It takes nine months for an embryo to become complete in the mother's body, but... you said, "Oh, I have my child, I have my child," take it out. Later it goes out. It is not... it is just, you can take it in your palm. Yeah, siddhi, complete siddhi. But if there is jealousy, if there is anger, a little bit something happens, you... explode, like you put a corn on the hot pot, what happens? It pops up. So what does it become? Popcorn, corn. How quickly did you ever try? Put some corn, not a handful, let us say twenty in your hand, and put it on the chapati fan. Put it on it and close it, otherwise it explodes more, and in two minutes you take it out. Oh, very nice puffed-up corn. Very quickly it goes, very quickly it goes. So inside that seed begins to sprout in the beginning as a saṅkalpa. And now you should wait; you should wait. That mother, mother, or your wife, she will give you a beautiful baby birth, but wait, wait... So that is why people cannot wait, and then they think themselves, "I am a guru, I am a master, I can do this," and so they are a failure. So always we give blessings, and we adore this. Not a bhakti; the bhakti yoga is a little completely different, a little. So, Bhagavān Kṛṣṇa tells Arjuna, because Arjuna asked about nirguṇa and saguṇa bhakti. So Kṛṣṇa said both are good. But as you are in a physical body, as a human, so you need some object where to fix your concentration. But at the end, it is not that one; it is different. And that is why we said, "Oh, Gurudev, when I see the last minute face of God, what will I do with that face, which I never saw in my life?" And now it, and he came. So, therefore, that Gurudev's charaṇ—even if Gurudev is physically not there, he is with you. You will see, and that is devotion. So devotion means that we merge into oneness, in which ātmā. Otherwise, there are so many paths, and so many paths, their dualities: my way, thy way, my guru, your guru, this guru, that guru, no guru, kangaroos. All these can, but finally become the ātmā. So this sādhanā, when Gurudeva came, maybe it is very hard. It is very hard. You will be homesick. You have some feelings. You want to go away. You want to travel somewhere. You want this. Everyone has, but the... awareness awakes. And awareness is always conscious about my aim, my sādhanā: to receive that highest consciousness of the ātmā. So bhakti yoga is just the beginning. Jñāna yoga was before bhakti yoga. If you will not have jñāna, you will not recognize what is bhakti. But before the jñāna yoga, also that is called the rāja yoga, the discipline. Though we said bhakti is the first, it is the last. The first is karma yoga. Karma yoga śūkṣam. The Bhagavad Gītā says that through karma yoga, your karma yoga will be successful. Gurujī always used to say, "Yogāgni karma dagdhani." The fire of yoga inside, karma dagdhani. All karmas will be burned. That is a yoga, yoga karma śukloṣṇam. So you go for karma yoga in the kitchen, and then you are not doing this. You are just talking to this, and you are talking to this and adding one grape here and doing this, so that is a different thing. So what you can do: do seva and do seva, but do not ask for the fruits. Therefore, there are two kinds of bhakti yoga, two kinds of karma yoga: the karma yoga and... niṣkāma karma and sakāma karma. Sakāma karma is you are expecting something, so that is only temporarily. You have no spiritual fruits. But niṣkāma karma: it does not matter what happens, I do service, that is it. I do not expect anything. Then you come furthermore. There, you are always aware towards my selfless service. Selfish service is then attachment, greed, anger, jealousy exploding, so that is called sakām karma and niṣkām karma. Similarly, bhakti yoga has also these two principles: śakām bhakti and niṣkām bhakti. So when we come to temple, to ashram, to church, or to any holy place, we bow down or you kneel down. What are you asking there? When you come to Mahāprabhujī's altar, you say, "Oh, Mahāprabhujī, please bless me. Give me bhakti, śakti, vairāgya, jñāna, hṛdi, siddhi." Mahāprabhujī said, "But why are you begging all the time? Just do praṇām first." But while going down, "Oh, Mahāprabhujī, forgive me." He said, "First, give me your devotion." And we cannot give the devotion. That is there. And he said, "Please, Gurudev, take me with you. Take me with you." And Gurujī, Mahāprabhujī will say, "Okay. Come with me." No, I mean not this, please. I am not going with you. So he said, "Then where is your surrender?" Surrender. There is no will. It does not matter whatever he will do with you. You have offered yourself. You offer to God completely. And when God comes and says, "Okay, you have so many problems, so many problems. You want, and you say, 'Take me with God, take me to heaven.' So, my son, come, we go together." No, no, no. My work, my shop, my children, my wife, or my husband. Yes. So where is the reality? We are on the surface, begging, begging, begging. So God said, "Surrender first completely, without anything. Only I pray for thy blessing, thy kṛpā." That is nirākāra bhakti. That is called bhakti, which does not ask for anything. Niṣkāma bhakti, selfless devotion. Or you want to have something, and you are devoting, and you are getting something, and devotion and devotion. That is temporarily okay, but our work, we will not achieve our destination. Similarly, Rāja Yoga is very, very beautiful and very nice, but it is called discipline. And we are not disciplined. You may say, "I practice Rāja Yoga," but yama and niyama—these two principles do not let us go further, so forget Rāja Yoga, okay? You cannot reach. Yeah, yama, niyama, these ten commands, which are also given in the Bible, so it was before also. But Patañjali put it in, and so everybody... Now, Patañjali said this, but this is all in the Vedānta. There are all these principles, and that is hard for us, so we fail there. Karma yoga also, we fail it. We go for karma yoga and into the kitchen to do something, but then you... are you doing something different? Bhakti yoga is a little bit easier, but also then comes selfishness: "Please give me this, please give me this..." So God said, "What do you want, beggar? It is so much, 'Give me this, give me this...' Then why did you come? You could have done this at home. I will give it to you, tell me." But at least now, surrender without anything, and that selflessness, selfless, that is the best way. Now, selfless means there are two: that the self is in me. And now you said, "I do not have in me, in me there is no self, no, I am selfless." But you are still living, Shanti. No, but you have ātmā within you. So, "I am the Self, so 'ham, I am a so 'ham." But realize that, you know, that was condition was. With the Nārada in Maśiv Purāṇa, you can say, "Ahaṁ Brahmāsmī, ahaṁ Brahmāsmī"—that I am a Brahman. That means you are not Brahman; it is only ignorance. So first, taking your sannyāsa dīkṣā, or your mantra dīkṣā, or your spiritual path, your yoga path, and make a saṅkalpa for twelve years, that "I will come through." Then you will see, there is something you became. Then you will say, "Master, my one, you guys finished." Master says, "Very good. Now come to the second." So there is a 108 seeds in the mala, my disciple. So, this twelve years means one seed is over. So now I have still 108 left, because there is nine... oh, it is nice. So it is still 108, said yes. After twelve years again, now you have 107. So, master is letting you reach the milestones. You cannot say, "My practicing so many years, and I have no siddhi." I am asking you, if you have a siddhi, what will you do? What will you do? If you show your siddhi, then you lose. If you do not show your siddhi, then your ego will be there. So what? What will you do with the siddhi? Therefore, slowly, slowly... So, Bhakti Yoga is also not so easy. Do not think. So, Kalyuga kevala nāma ādhāra. Kalyuga. In this Kalyuga, there is only one hope. There is only one way to rescue. And that is called the name of God. Kali Yuga Keval Nām Ādhāra Mantra, your name, which you have, which God, which the deity, but self-realized. And so, Om Gurudev, Om Gurudev... that is the mantra. Or, you can, if you feel and think in Jesus, say, or in mother also, it does not matter. Because Ātmā is Ātmā. So it can be female or male, no problem. Male is a guru and female is a guru, both. If someone says, "Women have no soul, so come to me, I will put a soul in you." Okay? How is it possible that you live without a soul? Yeah. All ladies, go to one side. Let the men go somewhere else. No? Go and jump in the ocean. So, that is ignorance. Each and every entity has God's light, the soul. That is it. So, those who do not believe, they should come to me, and I will give you—you have a soul—sit down, do not worry. Yeah? So why do you give adoration to the Devī, Śakti, Kālī, Durgā, Lakṣmī, Sarasvatī, or Mary, Holy Mother Mary, and many others? So everywhere is a soul. Everywhere is a soul. So bhakti is simple, but also still not so correct—or easy, sorry, not correct, easy. So be aware. So, awake the awareness in your consciousness. So when awareness is in the consciousness, then consciousness will not be the failure. That is it. So bhakti yoga, karma yoga, all this. So there was a bhajan about Śivo'ham, Śivo'ham... Vahiyātmā, māsa. So, after this whole bhajan, it is said, Ajar Amar Ātmā—it is not born, it is immortal. The Vedas have a saying about the glory in this, and the same thing Kṛṣṇa taught to Arjuna: "You are the ātmā, you are not this body." So we have to realize that ātmā, but it is not easy to get to that realization. There are many, many... Karma yoga service, we have to do many, many... But keep hold of your Gurudevs. Hold this chain or this rope. Do not lose it from your head. That is it. Siddhip Nārāyaṇa Bhagavān Dev Puruṣa Mahādeva Mādhava Kṛṣṇa Bhagavān Satya Sanātana.